Antigone and the Phenomenology of Spirit. Between Literary Source (vv. 925–928) and Philosophical Reading

2021 ◽  
pp. 287-300
Author(s):  
Eleonora Caramelli
Keyword(s):  
Phenomenology Of Spirit ◽  
Literary Source

‘Of Neuter Gender, tho’ of Irish growth’: Charles Churchill's Fribble

2013 ◽  
Vol 43 (1) ◽  
pp. 119-130
Author(s):  
Declan William Kavanagh
Keyword(s):  
Direct Response ◽  
Popular Imagination ◽  
Literary Source ◽  
David Garrick ◽  
History Of ◽  
English Identity ◽  
Eighth Edition ◽  
And Gender ◽  
Drury Lane ◽  
Fitzpatrick Functions

This essay argues that the work of a lesser-known mid-eighteenth-century satirist Charles Churchill (1731–1764) provides a rich literary source for queer historical considerations of the conflation of xenophobia with effeminophobia in colonial imaginings of Ireland. This article analyzes Churchill's verse-satire The Rosciad (1761) through a queer lens in order to reengage the complex history of queer figurations of Ireland and the Irish within the British popular imagination. In the eighth edition of The Rosciad – a popular and controversial survey of London's contemporary players – Churchill portrays the Irish actor Thady Fitzpatrick as an effeminate fribble, before championing the manly acting abilities of the English actor David Garrick. The phobic attack on Fitzpatrick in The Rosciad is a direct response to Fitzpatrick's involvement in the ‘Fitzgiggo’ riots of January 1763 at the Drury Lane and Covent-Garden theatres. While Churchill's lampooning of the actor recalls Garrick's earlier satirizing of Fitzpatrick as a fribble in The Fribbleriad (1741) and Miss in her Teens (1747), The Rosciad is unique in its explicit conflation of androgyny with ethnicity through Irish classification. The portraiture of Fitzpatrick functions, alongside interrelated axes of ethnicity, class and gender, to prohibit access to a ‘normative’ middle-class English identity, figured through the ‘manly’ theatrical sensibility of the poem's hero, Garrick. Moreover, in celebrating a ‘Truly British Age’, the poem privileges English female players, in essentialist and curiously de-eroticized terms, as ‘natural’ though flawed performers. By analyzing Churchill's phobic juxtaposition of Garrick and the female players against the Irish fribble, this article evinces how mid-century discourses of effeminacy were also instrumental in enforcing racial taxonomies.

THE STRUCTURE ANDTHEFEATURES OF “TAZKIRAT-USH-SHUARA” MUTRIBI SAMARKANDI

2020 ◽  
Vol 2 (3) ◽  
pp. 139-144
Author(s):  
Makhfirat Kurbonalieva ◽  
Keyword(s):  
16Th Century ◽  
Literary Source ◽  
Literary Sources ◽  
The Subject

The anthology “Tazkirat-ush-shuara” of Mutribi Samarkandi is one of the most important literary sources of the 16th century, which was written in Moweraunnahr. In general, this work contains information about poets who were either contemporaries of Samarkandi or related to poetry. The value of this anthology as a literary source, although it has not been been entirely studied by researchers,is in that it represents information about the lives, personalities and works of the poets, which is relevant to the study of poetry and the overall literary situation of that period, and which is the subject of separate and in-depth studies.

Hegels negative Dialektik

2020 ◽  
Vol 68 (3) ◽  
pp. 382-403
Author(s):  
Andreas Gelhard
Keyword(s):  
Radical Democracy ◽  
Crucial Importance ◽  
Phenomenology Of Spirit ◽  
Speculative Philosophy ◽  
The World ◽  
Pyrrhonian Skepticism ◽  
Negative Dialectic ◽  
Static Conditions ◽  
Practical Dimension ◽  
Pyrrhonian Scepticism

AbstractHegel’s approach to ancient scepticism is often discussed only in the context of epistemological questions. But it is also of crucial importance for his practical philosophy. Hegel draws on central figures of Pyrrhonian scepticism in order to subject Kant’s antinomies – i. e., Kant’s cosmology – to a fundamental revision. He radicalises Kant’s sceptical method to “self-completing scepticism”. At the same time he gives Kant’s concept of the world a practical twist: In Hegel’s Phenomenology of Spirit, world means an inhabited sphere in which powers and counter-powers are in conflict with each other. In doing so, he opens up the tradition of negativist thinking in political philosophy, which ranges from Marx and Adorno to the current theories of radical democracy. When Hegel calls Pyrrhonian skepticism a “negative dialectic”, he thereby marks what he views as a deficit: the inferiority of Pyrrhonian skepticism to speculative philosophy. However, it is precisely the practical dimension of Hegel’s dialectic that suggests that the sceptical motives of his thinking should be given great weight. This can be seen most clearly in Hegel’s concept of Bildung, which defines emancipation processes as the reactivation of open power relations in static conditions of domination.

‘You be my body for me’

2016 ◽  
Vol 43 (1) ◽  
pp. 83-95 ◽  
Author(s):  
Catherine Kellogg
Keyword(s):  
Settler Colonialism ◽  
Forced Migration ◽  
Judith Butler ◽  
The Body ◽  
Phenomenology Of Spirit ◽  
Politics Of Recognition ◽  
Liberal Politics ◽  
Property Relations ◽  
History Of ◽  
Current Shift

Judith Butler and Catherine Malabou’s recent exchange, ‘You Be My Body for Me: Body, Shape and Plasticity in Hegel’s Phenomenology of Spirit’, is remarkable because in their rereading of Hegel’s famous lord and bondsman parable, rather than focusing on recognition, work, or even desire, Butler and Malabou each wonder about how Hegel contributes to a new way of thinking about ‘having’ a body and how coming to ‘be’ a body necessarily involves a kind of dispossession. Butler and Malabou’s reading of Hegel is congruent with a current shift on the left away from a liberal politics of recognition to a (post-)Marxist analytic of dispossession: a move, in other words, away from liberal ‘solutions’ of redistribution – of either goods or recognition – towards thinking through issues of settler colonialism, forced migration and empire. Butler and Malabou’s piece points towards the insight that Hegel’s parable must be thought in terms of the political history of possessive individualism, and so in terms of the history of juridically defined property relations; the history of regarding both the body and the land as property. The ‘two valences’ of dispossession, in other words, refers in fact to a logic of property relations, one between those who ‘have’ property (either land or the property of their own bodies) and those who are juridically defined as propertyless.

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